Almighty and everlasting God, you are always more ready to
hear than we are to pray and to give more that we either desire or deserve. Pour
upon us the abundance of your mercy, forgiving us those things of which our
conscience is afraid, and giving us those good things for which we are not
worthy to ask, except through the merit of your Son, Jesus Christ, our Lord.
"The germ of this Collect is Leonine. The later Gelasian
form added the clause ‘forgiving us those things of which our conscience is
afraid,’ and the Prayer Book (1549) added to the invocation the phrase ‘who
art always more ready to hear than we to pray.’ Bishop Cosin in 1662 further
changed the conclusion from ‘giving unto us that that our prayer dare not ask’
to the present full form." [1]
1 Kings 19:9-18
{9} At that place he came to a cave, and spent the night
there. Then the word of the LORD came to him, saying, "What are you doing
here, Elijah?" {10} He answered, "I have been very zealous for the
LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown
down your altars, and killed your prophets with the sword. I alone am left, and
they are seeking my life, to take it away." {11} He said, "Go out and
stand on the mountain before the LORD, for the LORD is about to pass by."
Now there was a great wind, so strong that it was splitting mountains and
breaking rocks in pieces before the LORD, but the LORD was not in the wind; and
after the wind an earthquake, but the LORD was not in the earthquake; {12} and
after the earthquake a fire, but the LORD was not in the fire; and after the
fire a sound of sheer silence. {13} When Elijah heard it, he wrapped his face in
his mantle and went out and stood at the entrance of the cave. Then there came a
voice to him that said, "What are you doing here, Elijah?" {14} He
answered, "I have been very zealous for the LORD, the God of hosts; for the
Israelites have forsaken your covenant, thrown down your altars, and killed your
prophets with the sword. I alone am left, and they are seeking my life, to take
it away." {15} Then the LORD said to him, "Go, return on your way to
the wilderness of Damascus; when you arrive, you shall anoint Hazael as king
over Aram. {16} Also you shall anoint Jehu son of Nimshi as king over Israel;
and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your
place. {17} Whoever escapes from the sword of Hazael, Jehu shall kill; and
whoever escapes from the sword of Jehu, Elisha shall kill. {18} Yet I will leave
seven thousand in Israel, all the knees that have not bowed to Baal, and every
mouth that has not kissed him."
Elijah has demonstrated the power of Yahweh in a contest
between himself and the prophets of Baal on Mt. Carmel. Elijah prevailed and had
the prophets of Baal killed. When Ahab told Jezebel what had happened she vowed
to kill Elijah. Elijah was afraid and ran for his life. He was fed miraculously
by Yahweh and after forty days arrived at Mt. Horeb (Sinai) (1 Kings 18:1-19:8).
9. a cave: The cave was on Mt. Horeb (verse 8) to which
Elijah had fled from Jezebel. "The tradition of Elijah at Horeb is strongly
coloured by that of the theophany to Moses at Sinai, cf. v. 11, describing the
‘passing’ of God, cf. Ex. 33.19, already current in J." [2]
10. I have been very zealous for the LORD: Zealous,
"qana’ is used of the enthusiasm of exclusive devotion. It amounts
to fanatical intolerance as in the case of Jehu (II K. 10.16). It is also used
of Yahweh’s intolerance of other gods in worship of his people, his ‘jealousy’
(Ex. 20.5)." [3]
the Israelites have forsaken your covenant: This is a
rhetorical exaggeration since the people acknowledged Yahweh at Mt. Carmel (1
Kings 18:39).
your altars: The plural here indicates that the writer is
not familiar with the deuteronomic expectation of a single altar (Deuteronomy
27:5, et al).
killed your prophets with the sword: See 1 Kings 18:4,
13.
I alone am left: But Obadiah hid 100 prophets in caves to
save their lives. Also in verse 18 there are seven thousand people in Israel who
have not worshipped Baal.
11. the Lord is about to pass by: The phrase is similar
to that in Exodus 33:19.
11-12: "The meaning of the theophany seems to us…to
be an admonition to the prophet to expect, not the supernatural and spectacular
inbreaking of Yahweh into history anticipated in the traditional liturgy of the
cult with the accompaniments of storm, earthquake, and fire…, but rather an
intelligible revelation to find God’s direction in the ordinary course of
daily life and to communicate it regularly and constructively." [4]
12. a sound of sheer silence: This is not a natural
silence, but like the silence before creation it is the emptiness Yahweh fills
with his word. It "...is to be understood as a deliberate attempt to
separate the Israelite concept of theophany from the religious ideas of the
ancient Near East.... Theophany occurs when all tangible manifestations of power
are out of the question, and yet it is just as immediately and intensively near
as an unsuspected breath of air...." [5]
13. Elijah...wrapped his face in his mantle: He did this
to avoid seeing Yahweh. When Yahweh appeared to Moses he covered Moses with his
hand so Moses would not see him and die (Exodus 33:20-23).
13-14. What are you doing here, Elijah?: Yahweh repeats
his question from verse 9. And Elijah repeats his answer from verse 10.
14: This verse is cited in the second lesson next week.
15-17: "The proleptic reference to the anointing of
Hazael and Jehu may have been prompted by a reference to the prophet’s duty to
interpret the events of history as tokens of the will of God, in the fashion
which became traditional in the great prophets, or even to utilize such
contingencies to further the will of God in Israel. The reference, however, was
most probably not particularly to Hazael or Jehu, but more general." [6]
15. you shall anoint Hazael as king over Aram: Hazael is
not anointed by Elijah. Elisha simply announces that he is to be king over Aram
(2 Kings 8:13).
16. you shall anoint Elisha...as prophet in your place:
"There is no other case of the conferring of prophetic authority by
anointing, though priests were anointed." [7] In the story of Elisha’s
commissioning Elisha is not anointed, but empowered by contact with Elijah’s
mantle (2 Kings 2:14-15).
17: Yahweh’s purposes are to be fulfilled by his
anointed. In the event, Elisha kills no one.
18. seven thousand: Not a specific number. "The ‘seven’
in the seven thousand loyalists is the conventional indefinite number of
saga." [8]
Psalm 85:8-13
{8} Let me hear what God the LORD will speak, for he will
speak peace to his people, to his faithful, to those who turn to him in their
hearts. {9} Surely his salvation is at hand for those who fear him, that his
glory may dwell in our land. {10} Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other. {11} Faithfulness will spring up
from the ground, and righteousness will look down from the sky. {12} The LORD
will give what is good, and our land will yield its increase. {13} Righteousness
will go before him, and will make a path for his steps.
"The praying assembly waits for Yahweh’s answer to its
praying and pleading [verses 4-7]. This is transmitted in the form of a priestly
or prophetic ‘oracle of salvation.’…The speaker of Ps. 85:8ff. is a ,Olw-prophet (Jer. 6:14; 8:11; Isa. 57:19)….the speaker
in Psalm 85 is caught up in the continuing effect of the salvific message of
Deutero-Isaiah. The criticism practiced, for instance, in Jeremiah and the
degrading of the ,Olw-prophets cannot be permitted to
lead to discrediting the inspiration of these men on principle." [9]
10-11. steadfast love and faithfulness...righteousness and
peace: These are qualities which are the foundation of the covenants between
Yahweh and his people. Here they are treated as though they are physical
entities (see Isaiah 59:14 for similar expressions).
13. Righteousness will go before him: "Like a herald qdc [tsedek, righteousness] strides along ahead of
Yahweh as he appears for the end-time theophany.... In the footsteps of God as
he marches along, salvation springs up miraculously." [10]
Romans 10:5-15
{5} Moses writes concerning the righteousness that comes from
the law, that "the person who does these things will live by them."
{6} But the righteousness that comes from faith says, "Do not say in your
heart, 'Who will ascend into heaven?'" (that is, to bring Christ down) {7}
"or 'Who will descend into the abyss?'" (that is, to bring Christ up
from the dead). {8} But what does it say? "The word is near you, on your
lips and in your heart" (that is, the word of faith that we proclaim); {9}
because if you confess with your lips that Jesus is Lord and believe in your
heart that God raised him from the dead, you will be saved. {10} For one
believes with the heart and so is justified, and one confesses with the mouth
and so is saved. {11} The scripture says, "No one who believes in him will
be put to shame." {12} For there is no distinction between Jew and Greek;
the same Lord is Lord of all and is generous to all who call on him. {13} For,
"Everyone who calls on the name of the Lord shall be saved." {14} But
how are they to call on one in whom they have not believed? And how are they to
believe in one of whom they have never heard? And how are they to hear without
someone to proclaim him? {15} And how are they to proclaim him unless they are
sent? As it is written, "How beautiful are the feet of those who bring good
news!"
5. "the person who does these things will live":
Leviticus 18:5.
6. the righteousness that comes from faith: "A
contrast is introduced between the two aeons or the two ways of attaining
uprightness in God’s sight. Personified uprightness is contrasted with the
lawgiver, Moses.... Paul is not bluntly disagreeing with Moses; he recognizes
the validity of the Mosaic dictum and undoubtedly would consider it valid for
Jewish Christians. He realizes, however, that in this new aeon uprightness
announces a new mode." [11]
Do not say in your heart, ‘Who will ascend into heaven...’
‘Who will descend into the abyss....’: An allusion to Deuteronomy 9:4
and 30:11. Christ has already ascended into the abyss and ascended into heaven.
8. The word is near you....: Deuteronomy 30:14.
9. if you confess with your lips...and believe in your heart:
One confesses with the mouth, that is, says Shema’; another believes in
Jesus. One is justified, the other is saved. "There is no distinction
between Jew and Greek; the same Lord is Lord of all."
10. We have here a description of two ways to the same
end. Moses writes that one lives by the law by keeping it, while the one who
believes confesses that Jesus is Lord. Both demonstrate their faith in the
promises of God, though in different ways.
12. For there is no distinction between Jew and Greek; the
same Lord is Lord of all: While there is no distinction between Jew and
Greek (Gentile), we seek to make distinctions that advance "us" over
"them," and force "them" to do the same.
13-15: The task of evangelism is not to exclude people,
to insist on a specific predetermined response, but to bring good news, to be as
generous as the Lord toward all who call on him.
Matthew 14:22-33
{22} Immediately he made the disciples get into the boat and
go on ahead to the other side, while he dismissed the crowds. {23} And after he
had dismissed the crowds, he went up the mountain by himself to pray. When
evening came, he was there alone, {24} but by this time the boat, battered by
the waves, was far from the land, for the wind was against them. {25} And early
in the morning he came walking toward them on the sea. {26} But when the
disciples saw him walking on the sea, they were terrified, saying, "It is a
ghost!" And they cried out in fear. {27} But immediately Jesus spoke to
them and said, "Take heart, it is I; do not be afraid." {28} Peter
answered him, "Lord, if it is you, command me to come to you on the
water." {29} He said, "Come." So Peter got out of the boat,
started walking on the water, and came toward Jesus. {30} But when he noticed
the strong wind, he became frightened, and beginning to sink, he cried out,
"Lord, save me!" {31} Jesus immediately reached out his hand and
caught him, saying to him, "You of little faith, why did you doubt?"
{32} When they got into the boat, the wind ceased. {33} And those in the boat
worshiped him, saying, "Truly you are the Son of God."
24. far from land: Literally, "many stadia from
land." A stadion is 200 meters.
25. early in the morning: Literally, "in the fourth
watch of the night," between three and six in the morning, before dawn.
26. ghost: F£ntasma [Phantasma].
27. It is I: An allusion to the name of God, Yahweh,
"I am who I am."
28. Lord, if it is you…: Peter plays the part of the
Satan, the adversary, and Jesus will say in Matthew 16:23.
30: Peter illustrates the description of the those who
fall away because of trouble in the parable of the soils (Matthew 13:5-6,
20-21).
33. Truly you are the Son of God: God declares that Jesus
is his son at his baptism (3:17), and reaffirms that declaration at the
Transfiguration (17:5). In the temptation narrative Jesus is challenged twice by
the tempter (the devil) (4:3, 6). At Caesarea Philippi Peter confesses "You
are the messiah, the son of the living God" (16:16). At his trial and again
on the cross he is asked if he is the Son of God (26:63), and challenged to come
down from the cross if he is (27:40). At the cross some claim that Jesus said,
"I am the Son of God" (27:43). Jesus is recognized and identified as
the Son of God by demoniacs (8:29) and by the disciples (14:33). At the
crucifixion a centurion declares, "Truly this man was God's Son!"
(27:54). Throughout the Gospel of Matthew Jesus’ identity as Son of God is
constantly pointed out.
The crown prince of Judah, the prince-regent, messiah is God’s
Son (Psalm 2). The crown prince is also a descendant of the house of David.
Matthew’s genealogy is of Jesus the messiah, the son of David (1:1). Joseph is
called son of David by the angel of the Lord (1:20). When Jesus entered
Jerusalem he was greeted, "Hosanna to the son of David" (15;22). Jesus
is called son of David by blind men (9:27; 20:30f.), crowds (12:23, 21:9) and
children (21:15). The children’s ascription angers the chief priests and the
scribes, but Jesus quotes a proverbial saying, "Out of the mouths of
infants and nursing babies you [God] have prepared praise for yourself?" It
seems that he accepts their acclamation. On the other hand, Jesus objects to the
idea that the messiah is the Son of David (22:42-45).
Reflection
Elijah believed he had a good reason to expect that God would
be favorable toward him, he had been very zealous for Yahweh. But God sent a
sign that he would not be found in dramatic appearances, but rather in silence.
The Lord will bring peace to his people, and all things will be well. There will
even be peace between those who follow different ways of serving God. The
service of the hand and the service of the heart, though different, are both
acceptable to the Lord. From Peter’s experiences with Jesus we learn that the
ways of God are beyond our understanding. If we know him and confess him as the
Son of God, then we must seek to imitate his love and compassion for those who
have lost their way, those who have been abused, those who beyond our efforts to
save, but never beyond his.
With One Voice (e.g. 762v), Hymnal Supplement 1991
(e.g. 725s) and LBW (e.g. 32).
E=Entrance; D=Hymn of the Day; I=First Lesson, P=Psalm;
II=Second Lesson; G=Gospel
773s E--Jesus, Come! For
467 D--Eternal Father, Strong
708s P--Psalm 105: Thanks
379 II--Spread, Oh, Spread,
334 G--Jesus, Savior, Pilot
333 G--Lord, Take My
781v G--My Life Flows
731v G--Precious Lord (824s)
468, 366, 460, 507
P or A: Christ sees to the needs of the crowds. Let us bring our
needs and those of all people before God saying, "Show us your marvelous
loving-kindness," and responding, "Hear our prayer."
A: You choose leaders to provide for your people, yet at times they come to you
downhearted and empty-handed. Let us bring forward whatever talent and treasure
we have, ask the blessing of Christ and see how graciously you provide in every
need. Show us your marvelous loving-kindness. Hear us, we pray.
A: You call forth leaders for the nations. May we be governed in peace and with
justice. Defeat plans for war and intimidation. How long will the
poverty-stricken and the brutalized wait for your jubilee of freedom? Show us
your marvelous loving-kindness. Hear us, we pray.
A: We struggle with our destiny as your daughters and sons. We ache for a way to
make a difference in the world and honor your name and creative purpose. We need
courage to stand firm and not give up until we have received your blessing.
Bless the Lutheran Student Movement Canada now at their conference in Saskatoon
Show us your marvelous loving-kindness. Hear us, we pray.
A: We know of the compassion of Jesus for the sick among the crowds he
encountered. We ask for that compassion and healing in our lives and for all who
suffer from addiction, depression or illness. We remember those who have asked
for our prayers: _______. Show us your marvelous loving-kindness. Hear us, we
pray.
P: Guide us in the truth of Christ. Confirm us in your Holy Spirit. Use us to
provide for the needs of all, so that baskets of pieces that are left over, may
be gathered and saved so that nothing may be lost. Amen.
Presider or deacon
As Jonah prayed from the belly of the fish, and Peter cried out from the
waves, let us pray to the Lord our God, who hears our voice from the heart of
the flood. Deacon or other leader For this holy gathering, and for the people of God in every place.
For all nations and their leaders, and for mercy, justice, and peace in the
world.
For farmers and a good harvest, for sailors and all who work at sea, for
travelers and those on vacation, and for safety from violent storms.
For all those in danger and need: the sick and the dying, the poor and the
oppressed, prisoners and their families, victims of terror, and those who commit
violence.
For those who rest in Christ and for all the dead.
For our city and every community, and for our families, companions, and all we
love.
Lifting our voices with all creation, with the blessed Virgin Mary and all the
saints, let us offer ourselves and one another to the living God through Christ.
To you, O Lord. Presider God of Israel, Lord of wind and water, hear the prayers we offer this day
for all battered by the waves of this world and bring them in safety to your
harbor; through Jesus Christ our Lord.
Notes [1] Luther D. Reed, The Lutheran
Liturgy: A Study of the Common Liturgy of the Lutheran Church in America.
Philadelphia: Muhlenberg Press, 1947, p. 532. [2] John Gray, I & II Kings: A Commentary.
Philadelphia: The Westminster Press, 1970, p. 408. [3]Ibid., p. 410. [4]Loc. cit.. [5] A. Baumann, “
hmd [damah],” Theological
Dictionary of the Old Testament. (ed. by G. Johannes Botterweck and Helmer
Ringgren). Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1978,
Vol. 3, page 265. [6]Loc. cit. [7]Ibid., p. 411. [8]Ibid., p. 412. [9] Han-Joachim Kraus, Psalms 60-150: A Commentary. Minneapolis:
Augsburg, 1989, pp. 176f. [10]Ibid., p. 177. [11] Joseph A. Fitzmyer, Romans:
A New Translation with Introduction and Commentary. New York: Doubleday,
1992, p. 589. [12]http://www.worship.ca/text/wpch0102.txt [13]http://www.worship.ca/text/int_a2.txt [14]http://members.cox.net/oplater/prayer.htm